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  外语解密学习法 逆读法(Reverse Reading Method)   解读法(Decode-Reading Method)训练范文 ——                 

解密目标语言:拉丁语                                解密辅助语言:英语
              Language to be decoded:  Latin             Auxiliary Language :  English 

  
                     
解密文本:     《沉思录》  (古罗马皇帝、哲学家)马可奥勒留 著          
 
The  Meditations
of  Marcus Aurelius

Book1 Book2 Book3 Book4 Book5 Book6 Book7 Book8 Book9 Book10 Book11 Book12          

 
希英对照(Greek & English)                                  拉英对照(Latin & English)                               英汉对照(English & Chinese)



  

 

1. Avi Veri exemplo operam me dare oportet, ut suavibus sim moribus neque irae indulgeam.

2. Existimatione et recordatione genitoris mei ad verecundiam et animum viro dignum excitari debeo.

3. In matre exemplum habui, pietatis in Deos et liberalitatis; abstinentiae non solum a malo perpetrando, verum etiam cogitando; tum frugalitatis in victu, quae ab opulentorum vita et consuetudine longissime abeat.

4. A proavo habui, quod publicos litterarum ludos non frequentavi, et domi bonis praeceptoribus usus sum, atque intellexi, in talibus rebus non parcendum esse impensis.

5. Ab educatore, ne in circo spectator Prasianus aut Venetianus neve parmularius aut scutarius fierem, ut labores sustinerem, paucis indigerem, ipse operi manus admoverem, rerum alienarum non essem curiosus nec facile delationem admitterem.

6. Diognetus me monuit, ne studium in vanas res conferrem neque iis fidem haberem, quae a praestigiatoribus et impostoribus de incantationibus et daemonum expulsione aliisque ejus generis rebus narrantur; neque coturnices alerem, neve insana talium rerum admiratione tenerer; ut libere dicta aequo animo ferrem, philosophiae me addicerem et primum quidem Bacchium, deinde vero Tandasidem et Marcianum audirem; ut dialogos puer adhuc scriberem, ut grabatum et pellem et ejus generis omnia, quae ad Graecam disciplinam pertinent, expeterem.

7. Rustico debeo, quod in cogitationem veni, mihi morum emendatione et curatione opus esse; quod neque ad aemulationem sophisticam declinavi, neque de theorematis commentatus sum, aut exhortatorias oratiunculas declamavi, aut virum strenue exercitia subeuntem munificumve me ostentando homines in admirationem mei rapere studui; quod a rhetoricae, poesis et elegantioris dictionis studio abstinui; quod non elegantiore veste indutus domi incedo; quod epistolas simpliciter scribo instar ejus, quam is ipse Sinuessa ad matrem meam dedit; quod, si qui me irritaverint aut aliquid deliquerint, iis placabilem et ad reconciliandum facilem me praebeo, simul atque in gratiam redire volunt; quod diligenter legere soleo, non contentus sum maria rei intelligentia, neque garrulis properanter assentior; quod commentarios Epicteti legi, quorum mihi ipse copiam fecit.

8. Apollonii exemplo didici liberum esse et sine dubitatione cautum et circumspectum, neque aliud quidquam vel minimum respicere, nisi rationem; mei similem semper esse in doloribus acerrimis, in prolis amissione, in morbis diuturnis; eidem acceptum refero , quod mihi contigit, ut in vivo exemplo perspecte viderem, eundem et constantissimum esse posse et remissum; in eo vidi studium in enarrandis philosophorum scriptis a morositate alienum atque conspexi hominem, qui peritiam ac sollertiam qua in tradendis theorematis pollebat, manifesto bonorum suorum minimum existimabat; ab eo didici, quomodo beneficia, quae putantur, ab amicis sint accipienda, ut neque propterea addicti fiamus, neque ea sine grati animi sensu praetermittamus.

9. In Sexto suspexi benevolentiam et exemplum domus paterno affectu administratae, et intelligentiam vitae secundum naturam institutae, et gravitatem non simulatam item sollicitam in explorandis amicorum necessitatibus diligentiam; tolerantiam erga imperitos et temere opinantes studium ejus ad omnes se accommodandi, ita ut consuetudo ejus omni adulatione gratior esset, eodemque tempore iisdem maxime venerandus videretur; artem per notiones claras et perspicuas via ac ratione praecepta ad vitae usum necessaria reperiendi et ordine collocandi: idem neque umquam neque alius cujusquam perturbationis indicium dedit, sed simul et affectibus maxime immunis et amantissimus fuit, bonae famae studiosus, idque sine strepitu, et eruditus sine ostentatione.

10. Alexandrum Grammaticum observavi ab increpationibus sibi temperare, neque probrose vituperare, qui barbarum aut soloecum aliquid vel absonum proferunt, se dextre id modo, quod dici debet, proponere, aut respondendi aut confirmandi aut de re ipsa, non de verbo, deliberandi specie usum, aut alia ejusmodi scita commoneatione.

11. A Frontone didici intelligere, qualis sit tyrannorum et invidentia et versutia et simulatio; eosque, qui a nobis patricii appellantur, ut plurimum a genuino paterni animi affectu alieniores esse.

12. Ab Alexandro Platonico, ne saepe nec nisi necessitate coactus alii dicerem vel in epistola scriberem, me esse occupatum, neque hac ratione continuo recusarem officia quae rationes ad eos, quibuscum viverem, exigerent negotia urgentia praetendens.

13. A Catulo, ne parvi facerem amicum aliquid culpantem, etiam si forte temere culparet, quin etiam periculum facerem eum in pristinum statum restituendi; item ut libenter praeceptorum laudes celebrarem, quemadmodum de Domitio et Athenodoto memoriae proditum est; ut liberos meos sincera pietate prosequerer.

14. A fratre meo Severo, propinquorum et veritatis justitiae studiosum esse: per eundem Thraseam, Helvidium, Catonem, Dionem, Brutum cognovi et animo concepi imaginem reipublicae liberae, in qua aequis legibus et eodem jure omnia administrentur, et regni, quod civium libertatem omnium maximi aestimet; praeterea ab eodem, aequalem et constantem esse in studio philosophiae; benefacere et impense largiri, bene sperare et neutiquam dubitare de amicorum amore: is quoque non usus est dissimulatione erga eos, qui vituperandi videbantur, neque amicis ejus opus erat, ut quid vellet aut nollet, conjectura assequerentur, sed id apertum fuit.



15. In Maximo cognovi illud, sui compotem esse neque ulla re transversum abripi; animo esse bono, tum in aliis rebus adversis, tum in morbis; moribus uti et suavitate et gravitate bene temperatis; negotia, quae impendent, non gravate perficere. Quidquid ille dixit, id ex animi sententia eum dicere, et quidquid egit, id consilio non malo eum agere, omnes persuasum habebant: porro nihil admirari et ad nihil obstupescere; nec festinare neque cunctari neque consilii expertem aut dejectum esse, neque nunc hilarem esse et rursus irasci et suspiciosum esse; liberalem esse et promptum ad ignoscendum; mendacium fugere, atque hominis non eversi potius, quam erecti specimen exhibere neque quemquam ab eo contemptui se habitum existimasse, neque ausum esse se illi praeferre; denique honeste urbanum esse:



16. A patre mansuetudinem et immotam in iis, quae diligenter csunt, perseverantiam, vanae gloriae ab opinatis honoribus quaesitae contemptum, amorem laborum et assiduitatem, animum promptum ad audiendos eos, qui aliquid, quod ad publicam utilitatem spectat, afferant, firmam constantiam in tribuendo cuique, quod ejus dignitas postulat, peritiam, ubi intentione opus sit, ubi remissione: coercere amores puerorum; civilitati morum studere; amicis concedere, ut neque coenae semper adsint neque in itineribus sese necessario comites praebeant; semper similem sui deprehendi ab iis, qui necessitate aliqua impediti ab eo abfuere; in consiliis diligenter inquirere atque constanter, neque vero "destitit ab indagatione contentus obvia rerum specie." Amicos retinendi studiosum esse, eos nec fastidio mutantem nec perdite amantem; contentum esse in omnibus et vultu serenum; e longinquo prospicere et etiam ad minima administranda parari sine strepitu; acclamationes et omnem adulationem sub eo repressam esse; opes reipublicae necessarias semper conservare, sumptus publicos parce erogare et aequo animo ferre quorundam his de rebus reprehensiones; neque circa deos superstitiosum esse, neque circa homines popularem auram captantem, blandientem, plebem demerentem, sed sobrium in omnibus et constantem, nusquam ineptum nec novitatis studiosum; rebus, quae ad vitae cursum faciliorem reddendum faciunt, quarum copiam uberrimam affert natura, sine fastu pariter atque sine excusatione uti, ita ut praesentibus sine affecta tione frueretur, absentibus non indigeret; dicere posse quemquam, sophistam eum fuisse aut vernam aut scholasticum, sed virum maturum, perfectum, adulatione superiorem, qui et suis et aliorum rebus praeesse posset. Praeter haec vere philosophantes colere, ceteros neque probro afficere neque tamen ab iis transversum abripi; porro suavem esse in vitae consuetudine et festivum nec vero ad fastidium usque; corpus suum cum temperantia quadam curare, non ut vitae avidum, aut ad ornatum luxumve, neque tamen negligenter, quo factum est, ut propter suam diligentiam in paucissimis arte medicorum remediisve internis et externis opus haberet. Potissimum autem sine invidia loco cedere, si qui majore quadam facultate pollebant, eloquentia aut doctrina juris morumve aut aliarum rerum cognitione, et simul cum iis operam dare, ut singuli propriis, quibus quisque excellebat, facultatibus, existimationem consequerentur; omnia more majorum agere, ne illud quidem ipsum affectantem, ut morem majorum servare videretur; tum porro non facile moveri et huc illuc jactari, sed in iisdem et locis et negotiis immorari; post vehementissimos capitis dolores statim juvenilem ac vegetum ad consueta negotia redire; non multa habere arcana, sed paucissima ac rarissima, eaque tantum ad res publicas spectantia prudentiam ac moderationem in muneribus edendis, operibus exstruendis, congiariis largiendis et ejusmodi rebus, * quae sunt hominis id ipsum quod agi oportet nec vero laudem e rebus gestis efflorescentem spectantis; non intempestive balneis uti, non de aedibus exstruendis laborare, non de cibariis curiosum esse neve vestimentorum textura et colore neve de servitiorum specie; * vestem e Lorio, villa inferius sita, et Lanuvinis villis ei plerumque in usu fuis erga portitorem Tusculanum deprecantem quomodo se gesserit, et qualis fuerit omnis sic agendi ratio. Nihil immite nihil inverecundum, nihil vehemens, neque ut dixeris usque "ad sudorem": sed omnia singulatim sumpta esse perpensa, quasi per otium, sine perturbatione, ordine constantia, convenienter inter se. Conveniret in eum quod de Socrate memoriae traditum est, eum et abstinere et frui potuisse iis, quibus plerique nec abstinere per infirmitatem nec frui sine intemperantia possunt; posse autem in altero robustum, in altero temperantem ac sobrium se praestare, id vero viri est firmo animo invictoque praediti, qualem se in Maximi morbo praestitit.




17. A Diis bonos avos, bonos parentes, bonam sororem, bonos praeceptores, bonos familiares, necessarios, amicos, omnes fere habui: iisdem debeo; quod in neminem eorum temere quidquam deliqui, quamquam ita animo affectus ut, si res tulisset, utique ejusmodi aliquid admisissem, sed deorum benevolentia non ita ceciderunt res, ut in reprehensionem incurrerem; quod non diutius apud pellicem avi enutritus sum, et quod aetatis florem indelibatum servavi nec ante justum tempus virilitatis specimen dedi, sed ultra etiam distuli; quod principi ac patri subjectus fui, qui mihi omnem fastum demeret et ad intelligentiam adduceret, posse in aula ita degi, ut nec satellitio nec vestitu insigniore nec facibus nec statuis et simili ornatu opua sit; posse principem ita contrahere sese, ut proxime ad privati vitam accedat, nec tamen propterea demissius vel remissius negotia publica imperatorie administrare; quod mihi contigit frater, qui moribus suis me ad curam mei excitaret, honore autem et suo in me affectu me exhilararet; quod liberi mihi neque ingenio tardi neque corpore distorti nati sunt; quod non longius progressus sum in rhetorica, poetica et reliquis studiis, quae me fortasse plane detinuissent, si me feliciter in iis proficere sensissem; quod eos a quibus educatus sum, ad honores, quos expetere ipsi mihi videbantur, evehere festinavi, nec spe eos lactavi, me, quum juvenes adhuc essent, id in posterum facturum; quod cognovi Apollonium, Rusticum et Maximum; quod imago vitae secundum naturam institutae, qualis esset, clare et frequenter animo meo obversata est; ita ut, quod ad Deos ac dona, auxilia et consilia ab iis mihi oblata attinet, nihil obstiterit, quominus jam pridem naturae convenienter viverem; quod vero nondum id assequutus sim, id mea culpa atque inde quod Deorum submonitiones et tantum non clarissima praecepta neglexi, acciderit; quod in vita, qualis ea fuit, corpus mihi tamdiu perduravit; quod nec Benedictam nec Theodotum attigi, sed etiam postea affectibus amatoriis correptus ad sanitatem redii; quod, quamquam Rustico saepe succensui, nihil ultra admisi, cujus me poeniteat; quod mater mea, quum mature decessura esset, mecum tamen ultimos aetatis annos transegit; quod, quoties pauperi aut alius rei indigo opitulari statuebam, nunquam audivi, mihi deesse pecuniam, unde id facerem, et quod non ulla mihi umquam talis necessitas obtigit, ut ab alio sumere cogerer; et quod talis mihi uxor contigit, tam obsequens, tam amans, tam simplex; quod abunde mihi suppetiverunt viri ad liberos educandos idonei; quod per insomnia mihi remedia data sunt cum alia tum adversus sanguinis excretionem et capitis vertiginem, * idque Caietae tanquam * chresae; quod, quum animum ad philosophiam adjecissem, non in sophistam incidi, neque in scriptoribus et syllogismis resolvendis tempus deses contrivi, neque coelestibus curiose perscrutandis detentus sum. Haec enim omnia Deorum auxilio et fortuna, indigent.

       

 

 

 

     1. From my grandfather Verus [I learned] good morals and the government of my temper.

2. From the reputation and remembrance of my father, modesty and a manly character.


3. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

4. From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

5. From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partisan either of the Parmularius or the Scutarius at the gladiators' fights; from him too I learned endurance of labor, and to want little, and to work with my own hands, and not to meddle with other people's affairs, and not to be ready to listen to slander.

6. From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails [for fighting], nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.


7. From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

8. From Apollonius I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness; and to see clearly in a living example that the same man can be both most resolute and yielding, and not peevish in giving his instruction; and to have had before my eyes a man who clearly considered his experience and his skill in expounding philosophical principles as the smallest of his merits; and from him I learned how to receive from friends what are esteemed favors, without being either humbled by them or letting them pass unnoticed.





9. From Sextus, a benevolent disposition, and the example of a family governed in a fatherly manner, and the idea of living conformably to nature; and gravity without affectation, and to look carefully after the interests of friends, and to tolerate ignorant persons, and those who form opinions without consideration:+ he had the power of readily accommodating himself to all, so that intercourse with him was more agreeable than any flattery; and at the same time he was most highly venerated by those who associated with him: and he had the faculty both of discovery and ordering, in an intelligent and methodical way, the principles necessary for life; and he never showed anger or any other passion, but was entirely free from passion, and also most affectionate; and he could express approbation without noisy display, and he possessed much knowledge without ostentation.


10. From Alexander the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.

11. From Fronto I learned to observe what envy and duplicity and hypocrisy are in a tyrant, and that generally those among us who are called Patricians are rather deficient in paternal affection.


12. From Alexander the Platonic, not frequently nor without necessity to say to any one, or to write in a letter, that I have no leisure; nor continually to excuse the neglect of duties required by our relation to those with whom we live, by alleging urgent occupations.


13. From Catulus not to be indifferent when a friend finds fault, even if he should find fault without reason, but to try to restore him to his usual disposition; and to be ready to speak well of teachers, as it is reported of Domitius and Athenodotus; and to love my children truly.



14. From my brother Severus, to love my kin, and to love truth, and to love justice; and through him I learned to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed; I learned from him also + consistency and undeviating steadiness in my regard for philosophy; and a disposition to do good, and to give to others readily, and to cherish good hopes, and to believe that I am loved by my friends; and in him I observed no concealment of his opinions with respect to those whom he condemned, and that his friends had no need to conjecture what he wished or did not wish, but it was quite plain.


15. From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence, and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right, rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.+


16. In my father I observed mildness of temper, and unchangeable resolution in the things which he had determined after due deliberation; and no vain-glory in those things which men call honors; and a love of labor and perseverance; and a readiness to listen to those who had anything to propose for the common weal; and undeviating firmness in giving to every man according to his deserts; and a knowledge derived from experience of the occasions for vigorous action and for remission. And I observed that he had overcome all passion for boys; and he considered himself no more than any other citizen; and he released his friends from all obligation to sup with him or to attend him of necessity when he went abroad, and those who had failed to accompany him, by reason of any urgent circumstances, always found him the same. I observed too his habit of careful inquiry in all matters of deliberation, and his persistency, and that he never stopped his investigation through being satisfied with appearances which first present themselves; and that his disposition was to keep his friends, and not to be soon tired of them, nor yet to be extravagant in his affection; and to be satisfied on all occasions, and cheerful; and to foresee things a long way off, and to provide for the smallest without display; and to check immediately popular applause and all flattery; and to be ever watchful over the things which were necessary for the administration of the empire, and to be a good manager of the expenditure, and patiently to endure the blame which he got for such conduct; and he was neither superstitious with respect to the gods, nor did he court men by gifts or by trying to please them, or by flattering the populace; but he showed sobriety in all things, and firmness, and never any mean thoughts or action, nor love of novelty. And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not, he did not want them. No one could ever say of him that he was either a sophist or a [home-bred] flippant slave or a pedant; but every one acknowledged him to be a man ripe, perfect, above flattery, able to manage his own and other men's affairs. Besides this, he honored those who were true philosophers, and he did not reproach those who pretended to be philosophers, nor yet was he easily led by them. He was also easy in conversation, and he made himself agreeable without any offensive affectation. He took a reasonable care of his body's health, not as one who was greatly attached to life, nor out of regard to personal appearance, nor yet in a careless way, but so that through his own attention he very seldom stood in need of the physician's art or of medicine or external applications. He was most ready to give without envy to those who possessed any particular faculty, such as that of eloquence or knowledge of the law or of morals, or of anything else; and he gave them his help, that each might enjoy reputation according to his deserts; and he always acted conformably to the institutions of his country, without showing any affectation of doing so. Further, he was not fond of change nor unsteady, but he loved to stay in the same places, and to employ himself about the same things; and after his paroxysms of headache he came immediately fresh and vigorous to his usual occupations. His secrets were not many, but very few and very rare, and these only about public matters; and he showed prudence and economy in the exhibition of the public spectacles and the construction of public buildings, his donations to the people, and in such things, for he was a man who looked to what ought to be done, not to the reputation which is got by a man's acts. He did not take the bath at unseasonable hours; he was not fond of building houses, nor curious about what he ate, nor about the texture and color of his clothes, nor about the beauty of his slaves. His dress came from Lorium, his villa on the coast, and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon; and such was all his behavior. There was in him nothing harsh, nor implacable, nor violent, nor, as one may say, anything carried to the sweating point; but he examined all things severally, as if he had abundance of time, and without confusion, in an orderly way, vigorously and consistently. And that might be applied to him which is recorded of Socrates, that he was able both to abstain from, and to enjoy, those things which many are too weak to abstain from, and cannot enjoy without excess. But to be strong enough both to bear the one and to be sober in the other is the mark of a man who has a perfect and invincible soul, such as he showed in the illness of Maximus.



17. To the gods I am indebted for having good grandfathers, good parents, a good sister, good teachers, good associates, good kinsmen and friends, nearly everything good. Further, I owe it to the gods that I was not hurried into any offence against any of them, though I had a disposition which, if opportunity had offered, might have led me to do something of this kind; but, through their favor, there never was such a concurrence of circumstances as put me to the trial. Further, I am thankful to the gods that I was not longer brought up with my grandfather's concubine, and that I preserved the flower of my youth, and that I did not make proof of my virility before the proper season, but even deferred the time; that I was subjected to a ruler and father who was able to take away all pride from me, and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or embroidered dresses, or torches and statues, and such-like show; but that it is in such a man's power to bring himself very near to the fashion of a private person, without being for this reason either meaner in thought, or more remiss in action, with respect to the things which must be done for the public interest in a manner that befits a ruler. I thank the gods for giving me such a brother, who was able by his moral character to rouse me to vigilance over myself, and who at the same time pleased me by his respect and affection; that my children have not been stupid nor deformed in body; that I did not make more proficiency in rhetoric, poetry, and the other studies, in which I should perhaps have been completely engaged, if I had seen that I was making progress in them; that I made haste to place those who brought me up in the station of honor, which they seemed to desire, without putting them off with hope of my doing it some other time after, because they were then still young; that I knew Apollonius, Rusticus, Maximus; that I received clear and frequent impressions about living according to nature, and what kind of a life that is, so that, so far as depended on the gods, and their gifts, and help, and inspirations, nothing hindered me from forthwith living according to nature, though I still fall short of it through my own fault, and through not observing the admonitions of the gods, and, I may almost say, their direct instructions; that my body has held out so long in such a kind of life; that I never touched either Benedicta or Theodotus, and that, after having fallen into amatory passions, I was cured, and, though I was often out of humor with Rusticus, I never did anything of which I had occasion to repent; that, though it was my mother's fate to die young, she spent the last years of her life with me; that, whenever I wished to help any man in his need, or on any other occasion, I was never told that I had not the means of doing it; and that to myself the same necessity never happened, to receive anything from another; that I have such a wife, so obedient, and so affectionate, and so simple; that I had abundance of good masters for my children; and that remedies have been shown to me by dreams, both others, and against bloodspitting and giddiness...; and that, when I had an inclination to philosophy, I did not fall into the hands of any sophist, and that I did not waste my time on writers [of histories], or in the resolution of syllogisms, or occupy myself about the investigation of appearances in the heavens; for all these things require the help of the gods and fortune.










                        
  

 

  

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